"Christ died for the ungodly..." Romans 5:6

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Romans 5

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;

And patience, experience; and experience, hope:

And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. 
For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:

(For until the law sin was in the world: but sin is not imputed when there is no law.

Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.

But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many.

And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification.

For if by one man's offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.)

Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.

For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.

Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
_______ 




"Verse 1: Therefore having been declared righteous on the principle of faith—

We must note at once that the Greek form of this verb “declared righteous,” or “justified,” is not the present participle, “being declared righteous,” but rather the aorist participle, “having been declared righteous,” or “justified.” You say. What is the difference? The answer is, “being declared righteous” looks to a state you are in; “having been declared righteous” looks back to a fact that happened. “Being in a justified state” of course is incorrect, confusing, as it does, justification and sanctification.
“Whatsoever God doeth, it shall be forever.”
The moment you believed, God declared you righteous, never to change His mind: as David says,
“Blessed is the man to whom the Lord will not reckon sin” (Rom. 4:8).
If therefore you are a believer, quote this verse properly, and say, “Having been declared righteous on the principle of faith I have”—these blessed fruits and results which are now to be recorded.

The Epistle takes on a new aspect in each chapter: in Chapter Three, Christ was set forth as a propitiation for our sins; in Chapter Four, Christ was raised for our justification; in Chapter Five, we have peace with God through Christ, a standing in grace, and the hope of the coming glory.

We have three blessings, then, in this first part of our chapter: (1) peace with God, in looking back to Calvary where Christ made peace by His blood; (2) a present standing in grace, in unlimited Divine favor; and (3) hope of the glory of God—of being glorified with Christ when He comes.

We have peace with God through our Lord Jesus Christ—“Peace” means that the war is done. “Peace with God” means that God has nothing against us. This involves:

1. That God has fully Judged sin, upon Christ, our Substitute.

2. That God was so wholly satisfied with Christ’s sacrifice, that He will eternally remain so—never taking up the judgment of our sin again.

3. That God is therefore at rest about us forever, however poor our understanding of truth, however weak our walk. God is looking at the blood of Christ, and not at our sins. All claims against us were met when
Christ “made peace by the blood of His cross.”
So
“we have peace with God.”*
[*As to the Greek text having the subjunctive in verse 1, we believe that the Authorized Version and the American Revised Version are correct in reading “we have peace” rather than the English Revised Version, “Let us have peace.” See Jamieson, Fausset and Brown, Darby, Meyer, Godet and many others. The whole context proves that “we have peace” is correct, for the passage is not an exhortation, but an assertion of facts and results, true of all those declared righteous or justified.]

“If Thou hast my discharge procured,
And freely in my place endured
The whole of wrath Divine:
Payment God will not twice demand,
First at my bleeding Surety’s hand,
And then again at mine!”

Our peace with God is not as between two nations before at war, but as between a king and rebellious and guilty subjects. While our hearts are at last at rest, it is because God, against whom we sinned, has been fully satisfied at the cross.
“Peace with God through our Lord Jesus Christ”
does not mean peace through what He is now doing, but through what He did do on the Cross. He “made peace” by the blood of His cross. All the majesty of God’s holy and righteous throne was satisfied when Christ said,
“It is finished.”
And, being now raised from the dead,
“He is our peace.”
But it is His past work at Calvary, not His present work of intercession, that all is based upon; and that gives us a sense of the peace which He made through His blood.*

[*The Romanist will go to “mass” and “confession”; and the Protestant “attend church”; but neither will find peace with God by these things. Prayers, vows, fastings, church duties, charities—what have these to do with peace?—if Christ “made Peace by His blood”!]

This peace with (or towards) God must not be confused with the “peace of God” of Philippians 4:7, which is a subjective state; whereas peace with God is an objective fact—outside of ourselves. Thousands strive for inward peace, never once resting where God is resting—in the finished work of Christ on Calvary.*

[*The difference may be brought out by asking ourselves two questions: First. Have I peace with God? Yes; because Christ died for me. Second, Have I the peace of God in quietness from the anxieties and worries of life in my heart? We see at once that being at peace with God must depend on what was done for us by Christ on the cross. It is not a matter of experience, but of revelation. On the contrary, the peace of God “sets a garrison around our hearts and thoughts in Christ Jesus,” when we refuse to be anxious about circumstances, and “in everything (even the most ‘trifling’ affairs) by prayer and supplication with thanksgiving let our requests be made known unto God.” Every ‘believer is at peace with God, because of Christ’s shed blood. Not every believer has this “peace of God” within him; for not all have consented to judge anxious care and worry as unbelief in God’s Fatherly kindness and care.]

“I hear the words of love,
I gaze upon the blood;
I see the mighty Sacrifice,
And I have peace with God.

“ ’Tis everlasting peace,
Sure as Jehovah’s name;
’Tis stable as His stedfast throne,
For evermore the same.

“My love is oftimes low,
My joy still ebbs and flows;
But peace with Him remains the same,
No change Jehovah know.

*   *   *

“I change, He changes not,
God’s Christ can never die;
His love, not mine, the resting-place,
His truth, not mine, the tie.”

—(Bonar)

Verse 2: Look a moment at the second benefit: Through whom also we have had our access into this grace wherein we stand—

The word “also” sets this blessing forth as distinct from and additional to that of peace with God. Through Christ, in whom they have believed, there has been given to the justified “access” into a wonderful standing in Divine favor. Being in Christ, they have extended to them the very favor in which Christ Himself stands. Notice that the words “by faith” (as in A.V.) here should be omitted. It is not by an additional revelation, and acceptance thereof, that believers come into this standing in grace. It is a place of Divine favor given to every believer the moment he believes. In Chapter 6:14 we are to be told that we are under grace, not law. It is a glorious discovery to find how fully God is for us, in Christ.*

[*Sanday quotes Ellicott’s translation: “Through whom also we have had our access,” and adds, “‘have had’ when we first became Christians, and now while we are such.”
  
       And Darby comments: “We are not called on to believe that we do believe, but to believe that Jesus is the Son of God, by whom we have access, and are brought into perfect present favor, every cloud that could hide God’s love removed; and can rejoice in hope of the glory of God.”]

Now, as to this third great matter: We rejoice in hope of the glory of God. This is the future of the believer: to enter upon a glorified state, glorified together with Christ, as it is in Chapter 8:17. It is not merely to behold God’s glory, but to enter into it!
“When Christ, who is our life, shall be manifested, then shall we also with Him be manifested in glory” (Col. 3:4).
“The glory which thou has given Me I have given unto them” (John 17:22).
We shall speak of this further, in its place in Chapter Eight. The translation “exult” rather than “glory,” or “boast,” suits Paul’s meaning here. So in the next verse, we exult in our tribulations. It is an inner, joyful confidence, rather than an outward glorying or boasting before others, although this latter will often necessarily follow!

Verses 3 and 4: And not only so, but we also exult in the tribulations [which beset us]: knowing that tribulation is working out endurance: and endurance [a sense of] approvedness [by God]; and [the sense of] approvedness works out a state of hope—

So now we find that not only does the believer look back to peace made with God at the cross; at a God smiling upon him in favor; and forward to his coming glorification with Christ, but he is able also to exult in the very tribulations that are appointed to him. Paul constantly taught, as in Acts 14:22; II Thessalonians 3:3, that “through many tribulations we must enter into the kingdom of God,” and that “we are appointed unto afflictions.” The word means pressure, straits, difficulties; and Paul had them! “Pressed on every side, perplexed, pursued, smitten down”; “in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings; by evil report, . . . as chastened, and not killed; as sorrowful,—yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things!” (II Cor. 4:8, 9; 6:4-10). He regarded these as “our light affliction” said he, “which is for the moment, and is working for us more and more exceedingly an eternal weight of glory,” (II Cor. 4:17); and so Paul “took pleasure” in them! (II Cor. 12:10).

We need to take a lesson from the martyrs, who lived in the freshness and strength of the early faith of the Church of God, who often sang in the midst of the flames! We hear today of Just the same courage where persecution and trial are greatest. We can but give here a testimony from Russia that will reach all our hearts. It is a classic on suffering for Christ’s sake.

The Divine process is as follows: God brings us into tribulations, and that of all sorts; graciously supplying therewith a rejoicing expectation of deliverance in due time; and the knowledge that, as the winds buffeting some great oak on a hillside cause the tree to thrust its roots deeper into the ground, so these tribulations will result in steadfastness, in faith and patient endurance; and our consciousness of steadfastness—of having been brought ‘by grace through the trials,—gives us a sense of Divine approval, or approvedness, we did not before have; and which is only found in those who have been brought through trials, by God’s all-sufficient grace. This sense of God’s approval arouses within us abounding “hope”—we might almost say, hopefulness, a hopeful, happy state of soul.

Verse 5: And [our state of] hope does not make us ashamed: because God’s love [for us] is poured out in our hearts through the Holy Spirit which has been given to us. 

Furthermore, then, no matter how much the world or worldly Christians may avoid or deride us, this hopefulness is not “ashamed,” or is not “put to shame”: because there is supplied the inward and wonderful miracle of the consciousness of God’s love shed abroad in our hearts through that second mighty gift of God to us (Christ Himself being the first),—the indwelling Holy Spirit.

Paul now takes up this “love of God” in what is, as regards Gods sheer grace, the highest place in Paul’s epistles. It is the greatest exposition in Scripture of God’s love, as announced in John 3:16:
“For God so loved the world that He gave—.”
Ephesians unfolds the marvelous heavenly calling into which God’s grace has brought us. But, as to God’s love itself, what it is, we must come to the present verses of Romans: as John says,
“Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins” (I John 4:10).
First of all, the indwelling Holy Spirit, given freely to all believers, sheds abroad in our hearts this love of God—making us conscious of it in a direct inner witness: and that especially in times of trial or need.


A THREE-FOLD VIEW OF GOD’S LOVE FOR US—SINNERS

Next, we see three stages of our sinnerhood, each connected in a peculiar, fitting, and touching way with God’s love.

1. Verse 6: For Christ,—we being yet helpless [in our sins], at the appointed time died for ungodly ones—

The fact of man’s total moral inability is stated here in the gentlest possible terms. It is a bankruptcy of all moral and spiritual inclination toward God and holiness, as well as of power to be or do good. Yet into a scene of helplessness like this, God sends His Son,—for what? To die for the “ungodly.” No return or response is demanded: it is absolute grace—for the ungodly.

Verse 7: For scarcely for a righteous man will anyone die: though perhaps for a good man some one might even venture to die—

Paul proceeds with his wonderful pean of praise concerning God’s love: Among men, while for a sternly honest man no one would die, yet some one might be found to venture death for a “noble” person, one of generous-hearted goodness. But what of God’s love?

2. Verse 8. God commendeth His own love toward us, in that, while we were yet sinners, Christ died for us—

Now “sinning” is a stronger word than “strengthless”: but it is strong in the wrong direction! Strengthless indeed toward God and holiness, we were all; yet vigorous and active in sin. And what did God do? What does God here say? It was while we were thus sinning that Christ died for us! And thus doth God “commend” His peculiar love toward us. It is most astonishing, this announcement that God is “commending” this love of His for us,—a love “all uncaused by any previous love of ours for Him.”* 

[*“In sovereign grace He rises above the sin, and loves without a motive, save what is in His own nature and part of His glory. Man must have a motive for loving, God has none but in Himself, and ‘commendeth His love to us’ (and the ‘His’ is emphatic as to this very point), in that, while we are yet sinners, Christ died for us; the best thing in heaven that could be given for the vilest, most defiled, and guilty sinners” (Darby).]

Salesmen “commend” their wares to those whom they deem able and willing to buy them. God “commends” His tender love to us; for He loved us as wretches occupied in sin, unable and unwilling to pay Him or obey Him. This is absolute grace.

3. Verse 10: For if, while we were enemies, we were reconciled to God through the DEATH of His Son, much more, being reconciled, shall we be saved in His LIFE.

Now, “enemies” is a much worse word than either “strengthless” or “sinners”; it involves a personal alienation and animosity. “The mind of the flesh is enmity against God . . . not subject to the law of God, neither, indeed, can it be.” What a condition! And yet, while we were going about avoiding and hating God, that same God was having His Son, Christ, meet all the Divine claims against us by His death on Calvary!

Mark that, while we were enemies, He did this. No change of our hateful attitude was demanded by God before He sent His Son.
“Herein is love, not that we loved God, but that God loved us, and sent His Son to be the propitiation for our sins.”
Grace, brother, grace,—unasked, undesired, and, of course, forever undeserved,—Divine kindness!
“When the kindness of God our Savior, and His love toward man appeared, not by works which we did ourselves, but according to His mercy. He saved us.”
Here, then, whoever you are, read your record: strengthless, sinning, hating: then you can begin to conceive of, if you will believe, this sovereign, uncaused love which God here in this great passage “commends” to you. Do not try to be “worthy” of it; for offers to pay, by an utter bankrupt, are not only worthless, but an insult to grace! Self-righteousness seeks to discover in itself some cause for that Divine favor that God declares has its only source in Himself and His love. “Strengthless”—“sinners”—“enemies”—such were we all, and God sent His Son to die for us as such!

Now let us not dare try to get God to be reconciled to us through our prayers, our consecration, our works. We were reconciled to God while His enemies, through the death of His Son. One who has believed is overwhelmed to find that this reconciliation was effected while he himself was an enemy to God; and so the “much more” gets hold of his heart: I was reconciled by His death while I was an enemy: how much rather, now that I have accepted this reconciliation and share Christ’s own risen life, shall God pour His salvation-favor upon me! I was an enemy then, and God gave Christ for me; now that I am God’s friend, He cannot do less!

This is the important thing to see, in the matter or reconciliation: it was necessary for us to be reconciled to God Himself, to that holiness and righteousness in God, that was infinitely against sin. This was brought about in Christ’s death.

So, we read,
“God was in Christ reconciling the world unto Himself” (II Cor. 5:19).
“While we were enemies, we were reconciled to God by the death of His Son.”
All sin is contrary to God’s holiness, righteousness, truth, and glory, but sin was put by God on Christ, and God “spared Him not.” And now God says to His messengers: “Go be ambassadors on behalf of Christ. Tell sinners that I have smitten Him instead of them. Tell them I forsook Him on the cross, that I might not forsake them forever!

THE FOUR “MUCH MORES”

There are in this remarkable chapter four “much mores” which it is interesting and profitable to note. Two are in this first section; and two in the second. First, we have the two “much mores” of future safety; verses 9 and 10; then the two “much mores” of grace’s abundance: verses 15 and 17, which are developed in the other section of the chapter.

Verse 9: Much more then, having been now declared righteous by [means of] His blood, shall we be saved through Him from the [coming] wrath—

God has done the harder thing: He will do the easier thing. He has had Christ die for us while we were “yet sinners”; “much more” will He see that we, being now believers and accounted righteous in view of Christ’s blood, shall be saved from the coming wrath through Him (Christ).

Notice that shed blood is the justifying ground, the procuring cause, of our being accounted righteous; and that instead of our being uncertain of preservation from the wrath which is coming at the Last Judgment, the fact that Christ died for us while were were still sinners should give us a constant state of calm security!

Verse 10: Much more, being reconciled, shall we be saved by His [risen] life—

Again, God has done the harder thing—delivering Christ to death to reconcile us to Himself. He will certainly—much more! do the lesser thing for us: He will see that we share Christ’s risen life forever; and thus, even in the hour of visitation upon the wicked, we shall be “saved by His life.” (This will more fully come out in Chapter Eight, where the blessed Spirit supplies that life which is in Christ to us, as a very “law of life.”)

We were reconciled to God by God’s having Christ meet in His death all the claims of His throne,—His majesty, His holiness, His righteousness, His truth. “Much more,” being from our side reconciled, shall we be saved now and in the future by and in Christ’s risen life which we now share!

This “saved by His life” evidently looks forward to the coming Day of Judgment referred to in verse 9 as the coming wrath, into which judgment our Lord has told us we shall not come (John 5:24). Indeed, Paul writes in I Thessalonians 1:10,—
“Jesus, who delivereth us from the wrath to come”!
And now the apostle closes up this section of the Epistle with a note of highest exultation:

Verse 11: And not only so, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation—

He says. We exult in God. How great a change! Three chapters back, we were sitting in the Divine Judge’s court, guilty—our mouths stopped, and all our works rejected! Now,
“through our Lord Jesus Christ”
and His work for us, we are rejoicing, exulting, in Him who was our Judge! This is what grace can do and does! And we see that it is simply by receiving the reconciliation that has been brought in by Christ. For the word here is not “atonement,” which means to cover up, and is applied to the Old Testament sacrifices. The word reconciliation here (katallaga) is simply the noun form of the verb “reconcile,” in verse 10. Compare
“God was in Christ reconciling the world unto Himself, not reckoning unto them their trespasses (II Cor. 5:19).
To “receive” a complete, accomplished reconciliation,—how simple! We have seen men and women exult in God, thus! Every believer has this great right of exultation. This is a “song of the Lord” that lasts forever—“through our Lord Jesus Christ” . . . 

. . . Verse 18: So then, just as [the principle was] through one trespass unto all men to condemnation; even so also through one righteous [or justifying] act [the principle is] unto all men to justification of life! Through one trespass [it was] unto all men to condemnation—

The expression “the many” in verses 15 and 19 indicates the principle of the evil effect of the act of the one going forth to others; the expression “all men,” of verse 18, emphasizes the extent of the application of that principle: absolutely all human beings were condemned when Adam sinned.

Now do not question either God’s right or His wisdom here, or His love. He had the right to have a judgment day of our whole race in Eden, in our head, Adam; and He did so. He always does right. Furthermore, He knew that creatures would ever fail,—there is no sufficiency in the creature, but only in the Creator. You and I would fail, as did Adam! and God desired that believers should be secure forever, by Christ’s work. It was in love He held that judgment day in Eden. In love He judged us, condemned us, in our federal head, Adam, that He might justify us in the work and Person of the other federal Head, Christ!

The ordinary conception of justification does not go beyond the pardon of sin. This indeed is first; and we should also have confidence that our sins will never be reckoned against us—whether they be past, present, or future sins. This is seen in Chapter 4:7, 8; and in Chapter 5:9, we see ourselves “justified in His blood,” “justified from all things,” as Paul says in Acts 13:39. But this leaves the believer without a positive standing. We do not come to “justification of life”* until Chapter 5:18.

[*The expression “justification of life” seems to stand over against that condemnation and death which came by Adam’s trespass. It is a characterizing word: What is offered unto all men, through Christ’s act of righteousness at the cross is not only a cancellation of guilt, but life in the Risen One. For, since Adam’s sin, there was only spiritual death in his race. The words of John 1:4, regarding Christ, “In Him was life,” describe the only source of life for man. And justification must be of life: for those justified are most certainly taken, out of their place of death in Adam, and given a place of life in Christ.] 

Now it is Christ Risen who is made our “standing”: so that, as we see else where, we do not need aught else: for we are in Christ. Justification provides therefore not only release from the penalty of sin, but also a place in the Risen Christ Himself. This begins to be indicated in Chapter Four, where righteousness is reckoned to those who
“believe on Him who raised Jesus our Lord from the dead.”
It is, of course, necessarily comprehended in the astonishing phrase IN CHRIST JESUS,—used first in Chapter 6:11! And it is amplified and developed through the rest of Paul’s epistles. In I Corinthians 1:30 we see that Christ Himself, Risen, was made unto the believer, righteousness. Paul also in Galatians 2:20, 21 directly connects his having been “crucified with Christ” with righteousness. That is, the history in Adam of believers was ended at the cross. (Yet always remember that it was as ungodly ones that they believed!)

In Colossians 1:12 we read:
“Giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light.”
Then hear again that most stupendous utterance of all:
“Him who knew no sin He made to be sin on our behalf; that we might become the righteousness of God in Him” (II Cor. 5:21).
It is this glorious revelation, which men have been loathe to read, teach, or refer to, which we must apprehend by God’s grace, and by that grace believe!

Now, how, in what sense, are we “the righteousness of God” in Christ?

It is at once evident that to set us in His own presence in Christ as He has done, God must ( I ) reckon to us the infinitely perfect expiation of Christ in putting away our sin by His blood; (2) make us one with Christ in His death; and (3) place us in Christ Risen, even as Christ is received before Him. All this He has done; so that He says we are the righteousness of God in Christ. If we are in Christ, we are before God in Christ, “even as He,”—“accepted in Him.”

William R. Newell




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Psalm 12 Help, Lord; for the godly man ceaseth; for the faithful fail from among the children of men. They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things: Who have said, With our tongue will we prevail; our lips are our own: who is lord over us? For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord; I will set him in safety from him that puffeth at him. The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation for ever. The wicked walk on every side, when the vilest men are exalted. _______  Photo by Vincent Chin on Unsplash
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"But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses." Acts 15:5

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Acts 15 And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. And the apostles and elders came together for to consider of this matter. And when there had been m
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"Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice." John 18:37

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John 18  When Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth.  Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. As soon then as he had said unto them, I am he, they went backward, and fell to the ground. Then asked he them again, Whom seek ye?  And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way: That the saying might be fulfilled, which he spake, Of them wh
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"And Abel was a keeper of sheep, but Cain was a tiller of the ground." Genesis 4:2

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Genesis 4 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the Lord. And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering: But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
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"For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith." Romans 1:16-17

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Romans Chapters 1 through 8:  Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, (which he had promised afore by his prophets in the holy scriptures,) concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead: by whom we have received grace and apostleship, for obedience to the faith among all nations, for his name: among whom are ye also the called of Jesus Christ: to all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.   First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; making request, if by any mean
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Law or Grace, Which?

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Law or Grace, Which? From Book: Things New and Old: Volume 32 1. In God's dealings with men He made a marked distinction between Jew and Gentile. (See Rom. 2:9,10) Of the Gentile He says: "As many as have sinned without law :" of the Jew : "As many as have sinned in the law " (ver. 12) Verse 14 states distinctly that "the Gentiles have not the law”. The Jew, on the contrary, "rested in the law" (ver. 17); "knew God's will" (ver. 18); "had the form of knowledge and of truth in the law" (ver. 20); and "with the letter and circumcision transgressed the law." (Ver. 27) This is in contrast to "without law." (ver. 12) Note a cognate word in 1 John 3:4, revised version, is translated correctly "lawlessness," so that this would be "lawless." To the Jews "were committed the oracles of God" (chap. 3:2), that is, the Old Testament Scriptures, including the law; and the
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"when her people fell into the hand of the enemy, and none did help her: the adversaries saw her, and did mock at her sabbaths." Lamentations 1:7

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Lamentations 1  How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary! She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies. Judah is gone into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits. The ways of Zion do mourn, because none come to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she is in bitterness. Her adversaries are the chief, her enemies prosper; for the Lord hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy. And from the daughter of Zion all her beauty is d
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The First Man Ever Under Judgment in God's Account

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The First Man Ever Under Judgment in God's Account From: Christian Friend Volume 14 We learn what the cross of the Lord Jesus has effected when we learn that it has eternally settled for God the question of sin and sins. It has settled these two things, and it is most important to see how they have both been settled. We have the forgiveness of our sins in the work of the cross; but the nature which committed them, sin, is never forgiven. It has been eternally placed by God under judgment. As to the forgiveness of our sins, the following passages declare it is effected:  ["I write unto you, little children, because your sins are forgiven you for his name's sake." "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;"  "In whom we have redemption through his blood, even the forgiveness of sins:" "And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened toget
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“Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance.” Luke 5:31-32

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  31 Then Jesus said to those Jews who believed Him, “If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free.” 33 They answered Him, “We are Abraham’s descendants, and have never been in bondage to anyone. How can You say, ‘You will be made free’?” 34 Jesus answered them, “Most assuredly, I say to you, whoever commits sin is a slave of sin. 35 And a slave does not abide in the house forever, but a son abides forever. 36 Therefore if the Son makes you free, you shall be free indeed." John 8:31-36 _______ "By His emphatic statement of verse 34, Jesus directed their thoughts to the slavery of sin. Men cannot practice sin without being enslaved thereby—a tremendous thought for every one of us. Now the place of the slave is outside, but in contrast to him is the Son, whose place is inside and that forever. And the Son not only has that abiding place Himself but He can set free the slave, introducing him into that wh
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I'm a Christian saved by God, by His Sovereign grace. I want to encourage all to read, to hear, to believe, and to feed upon the only Words in all the world that are truly spirit and life, living and active; to know the One True God: God the Father, His Only Begotten Son Jesus Christ, and the Holy Spirit; Who has graciously given us the Holy Scriptures
“All Scripture is God-breathed..."
2 Timothy 3:16–17; cf., John 3:31-36; John 6:63; John 14:26; John 17:3, 17; Romans 1:1-6, 16-17; 1 Corinthians 2:1-16; 1 Thessalonians 2:13; 2 Thessalonians 2:13-14; 2 Peter 1:20–21; Hebrews 4:12-13. As for the commentaries I post and refer to; with much gratitude, as they have done for me, it is my hope and prayer that they serve to edify all who read them.

Shalom, beccaj
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